Category: TLS Chapter 1

Episode 185 – The Dharma Transcends Time and Space

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>> “Illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy” for suffering sentient beings, who are immersed in the sea of desires.

>> “There are various temperaments, desires, actions, various recollections, delusions, discernments. Bound for many kalpas, there is no escape.”

>> “Out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”

>> The 20,000 Sun-Moon-Lamp Radiant [Buddhas] represent “blessings and wisdom.” The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.

>> “Upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”

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Time keeps passing by. Every day we hope that every sentence of the Buddha’s teachings will enter our hearts. Earlier, we completed our discussion on the Introductory Chapter of the Lotus Sutra. The entirety of the Buddha’s original teachings is contained in the Lotus Sutra. As the Lotus Dharma-assembly was beginning, many people kept arriving. Once the Buddha sat down, He began to [teach] “the unspoken Lotus Sutra.”

The unspoken Lotus Sutra means that He did not verbalize it, but first helped everyone to investigate and understand that His original intent was for them to walk the Bodhisattva-path. The Bodhisattva-path was the Buddha’s original [teaching].

As His conditions for [teaching in] this lifetime were coming to an end, He could no longer wait to expound the True Dharma He originally intended to give. So, the scene at the Lotus Assembly was different.

The Buddha began by expounding the Sutra of Infinite Meanings. Small Vehicle practitioners did not really understand the teachings He was now about to give. Chapter by chapter, He recounted them one after another, from Skillful Means to Parables and so on. But He also wanted to help heighten their desire to listen to the Dharma. So, He sat down and began radiating light and manifesting auspicious signs.

At this assembly, the Buddha radiated light so people wondered and wanted to find out why He sat there for so long when He should have begun teaching. His appearance now was different from before, so what exactly were the teachings that required this special appearance? Maitreya Bodhisattva then posed these questions to Manjusri Bodhisattva. This was a good arrangement.

Consider these two Bodhisattvas. One was Manjusri Bodhisattva, who had already attained Buddhahood in the past. The other Bodhisattva will be a future Buddha. So, past and future Buddhas came together at this assembly. The one who had not yet attained Buddhahood asked the one who had. The two of them had a dialogue to “illustrate and describe,” to bring clarity.

From the start, Manjusri Bodhisattva exercised his wisdom and compassion. With “compassion,” he had sympathy for present and future sentient beings who had duller capabilities and had difficulties eliminating habitual tendencies. So, he recounted the story of the past 20,000 Sun-Moon-Lamp Radiant Buddhas and how “from ancient times to now, all Tathagatas had compassion and sympathy.” All Sun-Moon-Lamp Radiant Buddhas in the past were also kind and “had compassion and sympathy” for the suffering of sentient beings, who are immersed in the sea of desires. This was the case in the past and is still the case in the present.

Past Tathagatas exercised their compassion because these sentient beings were immersed [in suffering]. In the present, Sakyamuni Buddha felt the same. So, the Introductory Chapter included a section where Manjusri Bodhisattva and Maitreya Bodhisattva clearly.

“Illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy” for suffering sentient beings, who are immersed in the sea of desires.

Where do sentient beings’ sufferings come from? From the sea of desires. “Desire” refers to our greed. Once a thought of greed arises, anger, ignorance, arrogance and doubt follow. Most sentient beings have various temperaments and desires which lead to various actions and behaviors.

When we encounter the Buddha’s teachings, if we really understand the word “action,” we will turn it into “cultivation.” Then our mind will have sincerity, integrity, faith and steadfastness. If we treat matters, objects and the Dharma with reverence every day, then our minds will be truly tranquil and calm.

But the “action” of ordinary people is part of the “aggregate of action.” Form, feeling, perception, action, consciousness come from things ordinary people do when they come in contact with external conditions. Most people will then create bad karma. Behaviors that arise from greed, anger and ignorance are all “actions.”

“There are various temperaments, desires, actions, various recollections, delusions, discernments. Bound for many kalpas, there is no escape.”

There are “various recollections, delusions, and discernments.” Ordinary people have many complex thoughts. We live in the present, but we keep recalling the past. I have often said, “Thoughts of the past are distractions; thoughts of the future are delusions.” But ordinary people tend not to settle into the present moment. So, they will have “various recollections, delusions and discernments.” In every second and minute, our minds are wavering, going up and down. This is why we ordinary people suffer and become immersed in the sea of desires and cannot escape. This has been happening for many kalpas; we do not know for how long.

“Kalpa” means a very long time. For a very long period of time, we have been bound by “various temperaments, desires, actions, and various recollections, delusions, discernments.” We ordinary people are “bound with no escape.” This is [the state of] ordinary people.

As for past and present Buddhas, we have seen that each of the 20,000 Sun-Moon-Lamp Radiant Buddhas, after giving teachings for a lifetime, always expounded the Lotus Sutra in the end. The Dharma-assemblies where They expounded it were the same as Sakyamuni Buddha’s assembly; They all radiated light and manifested auspicious signs.

We have all heard Manjusri Bodhisattva clearly describe this. Every Buddha considered that His previous teachings were for sentient beings of varying capacities who had been bound for many kalpas, and could not fully comprehend them. As Their lifetimes of giving teachings were coming to an end, They had to carefully consider how to heighten and focus the awareness of those who desired to listen to teachings and inspire them to seek the Dharma.

So,

“Out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”

He sat there to quietly contemplate and consider that His conditions for transforming [others] were ending. There was not much time left. Most of His time had been spent on using skillful means to carefully and patiently guide them. But now the conditions for transformation were coming to an end in this lifetime. If this teaching was not given quickly, He might no longer have the chance.

This is why the Buddha sat there to think of a method. Because of these causes and conditions, He kept radiating light and manifesting auspicious signs to bring people together and focus their minds. This is because the Buddha’s conditions for transforming in this world was about to end so He had to quickly and freely express and carry out His original intent. “He freely shared and carried out His original intent” means to release. He had to quickly release His original [teachings] and express it so He would have no regrets. Thus, He radiated light and manifested auspicious signs while He was in Samadhi. After He quietly contemplated and considered how to focus everyone’s attention, He radiated light and manifested auspicious signs.

Therefore, it is at the Vulture Peak Assembly, Manjusri and Maitreya Bodhisattva “helped to reveal meanings of ultimate truth.” They used stories of past Sun-Moon-Lamp Radiant Buddhas to explain the present.

I have said that the 20,000 Sun-Moon-Lamp Radiant Buddhas represented blessings and wisdom. When we listen to the teachings, we may feel this number is [beyond comprehension]. How can we calculate the length of time that must pass for there to be 20,000 Buddhas? What does this actually represent? Let me relate this teaching more to the present. Most likely [this number] means blessings and wisdom. [He is] replete with blessings and wisdom.

When we engage in spiritual practice, we must cultivate infinite blessings and infinite wisdom, which are incalculable. So, if we break down the name [Sun-Moon-Lamp], “sun” represents wisdom and light, and “moon” represents gentleness and compassion. So, “Sun-Moon” represents wisdom and compassion. Compassion is for benefiting others. Wisdom is for clearly understanding principles. Therefore, we should see that Manjusri Bodhisattva alluded to this to inspire all of us. That is why he talked about 20,000 Sun-Moon-Lamp Radiant Buddhas.

The 20,000 Sun-Moon-Lamp Radiant [Buddhas] represent “blessings and wisdom.” The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.

In addition, the 800 disciples represent the Eightfold Noble Path. Our spiritual practice is inseparable from the Eightfold Noble Path. The Seven Factors of Bodhi and the Eightfold Noble Path are part of the 37 Practices to Enlightenment. As we engage in spiritual practice, we must constantly keep them in mind and not stray from them. In the Lotus Sutra, these are explained one by one.

The “eight princes” represent the Eight Consciousnesses. All people have Eight Consciousnesses. The First Six Consciousnesses are connect to the Six Sensory Objects. The seventh consciousness is the thinking, deliberating and calculating that directs us. The eighth consciousness is like a storehouse. Everything we do, every thought that stirs and every action we take results in seeds that are stored in the eighth consciousness.

Because of the law of karma, causes are continuously collected here and then they connect with conditions. We do not know where we will be born next. When this lifetime ends, will we be reborn in Taiwan? Not necessarily. There are so many countries on Earth. When we depart this life and enter the next, aside from wealthy countries, we may also end up in poor countries. Where exactly will we be born? We do not know. There are also the Three [Evil] Destinies, hell, hungry ghost and animal. We do not know where in the Six Realms we will end up. The [causes] are hidden within the Storehouse Consciousness. Because of the law of karma, we follow the eighth consciousness.

The Buddha taught us to eliminate all Eight Consciousnesses and return to the ninth consciousness. The ninth consciousness is Buddha-nature. So, the Buddha’s teachings remain unchanged;

[Sun-Moon-]Lamp Radiant Buddha taught the Lotus Sutra to Wondrous Light Bodhisattva. Wondrous Light Bodhisattva also widely taught the Lotus Sutra. The 20,000th [Sun-Moon-]Lamp Radiant Buddhas taught the Lotus Sutra to Wondrous Light. He explained this sutra to everyone but intended it for Wondrous Light. So, after Wondrous Light absorbed the teachings, he transformed 800 disciples, including the eight princes, etc. Wondrous Light also continued to expound the Dharma to everyone. Sun-Moon-Lamp Radiant Buddha entered. Parinirvana “as the flame dies when firewood is consumed.” Afterwards, Wondrous Light Bodhisattva continued to teach the Lotus Sutra.

Thus, wondrous Light Bodhisattva.

“Upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”

This represents wisdom, which contains the Buddha’s true principles. “For 80 small kalpas” 80 small kalpas is equal to one great kalpa. As I previously explained, this was a very long time to widely teach the Lotus Sutra, which “[transcends time and space] like the Sun-Moon[-Lamp Radiant Buddhas].” Ancient and present Buddhas are the same. This is an explanation to help conclude the Introductory Chapter, so everyone will more clearly understand how it is connected to the text that follows. We should understand why [it took] a long period of time to comprehend the intention behind the Buddha’s quiet contemplation and the dialogue between Maitreya and Manjusri. Therefore, we must always be mindful.

Episode 184 – The Dharma-rain Nourishes Everything

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>> “The universe is vast and boundless. The land extensively nurtures [everything]. All grains grow from the same land. Big trees and small plants are all nourished by the same rain.”

>> “The Buddha now radiates bright light to help reveal the meaning of ultimate truth.”

>> “All of you should now understand, join your palms and single-mindedly wait; the Buddha will let fall the Dharma-rain to fulfill all those who seek the path.”

>> For those who seek the Three Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.

>> “Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories. First are those who have just begun to cultivate Small Vehicle teachings. Second are those who are cultivating the Bodhisattva-vehicle. Third are those who have already realized the fruit of the Small Vehicle.”

>> First are those newly-inspired Bodhisattvas of the Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”

>> Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings. “It was solely taught to those like us; Small Vehicle practitioners cannot understand it.” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and. I regret not starting with. Great Vehicle teachings.”

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“The universe is vast and boundless.
The land extensively nurtures [everything].
All grains grow from the same land.
Big trees and small plants are all
nourished by the same rain.”

This is saying that the universe is vast and boundless; it is immeasurable. Though the land is expansive, it nurtures all grains. The grains all grow from the same land; big trees and small plants alike need nourishment from rain.

The Buddha’s mind is like the land in this world; He can use it to nurture wisdom. To develop our wisdom-life, we must experience and understand each of the sutras that comprise the Buddha’s teachings. Then naturally our minds will be united with the Buddha’s mind. Similar to grains, the food for wisdom grows from our minds. Therefore, we must work hard to develop and till the fields of our minds.

So, whether we are speaking of our own mindset, the workings of a microcosm, or the workings of the macrocosm, everything is related to the land and rain. Rain is like the Dharma. We must properly cultivate the land in our minds to take in the nourishment of Dharma-water.

Since each of us have already chosen this way of spiritual practice, we must properly care for our minds and properly absorb the moisture from the rain so that our wisdom-life will grow.

We have already discussed before how.

“The Buddha now radiates bright light to help reveal the meaning of ultimate truth.”

[This light] inspired everyone to seek teachings, [regardless of] capabilities. Whether we engage in Small Vehicle practices or are Middle or Great Vehicle practitioners, the land that is doing the absorbing is our minds, and we all absorb the same water. I hope that the seeds in our land all have the capacity to receive nourishment from the rain. This [metaphor] serves to help us realize the kind of mindset we must have to receive great teachings.

So, we are alive over 2000 years after the Buddha. But we still need to make an effort to understand how, over 2000 years ago, Sakyamuni Buddha taught for over 40 years and used skillful means to transform beings. Then He summed them up in the True Dharma He taught in the last seven years. So, we must make an effort to initiate opportunities [to learn].

As this next passage says,

“All of you should now understand, join your palms and single-mindedly wait; the Buddha will let fall the Dharma-rain to fulfill all those who seek the path.”

We must be mindful of this passage as well. [This passage] reminds us, “all of you should now understand.” Everyone, we must be mindful. To heighten our awareness, we must strive to be attentive to the teachings the Buddha is about to give. We cannot allow our minds to scatter, even for a moment. We must focus our energy.

So, Manjusri Bodhisattva used these words to awaken everyone “all of you should now understand.” At this moment, everyone must understand that the Buddha is about to demonstrate how all Buddhas share the same path. He is about to freely express the teachings that. He has long-guarded in His mind. We must be very mindful.

Not only that, we must be reverent. So, Manjusri Bodhisattva told everyone, “join your palms and single-mindedly wait.” Because during this time. Manjusri Bodhisattva was answering Maitreya and responding to the doubts in everyone’s minds, he now asked everyone to be mindful and reverently and respectfully wait for the Buddha.

“The Buddha will let fall the Dharma-rain to fulfill all those who seek the path.” The teachings that Buddha began to expound are like Dharma-water that nourishes the barren fields in people’s minds, which have already dried up. Though the seeds are already in the mind, and the field is already being managed, now we immediately need rainfall. People need the Dharma much like the land needs water; this is the same principle. The Buddha is about to give teachings, to let fall the Dharma-rain and provide the moisture we need. This can “fulfill all those who seek the path.” People had the thought to seek this.

To “let fall the Dharma-rain” means “wondrous Dharma will nourish sentient beings.” The “rain” mentioned before is the giving of teachings that nourish sentient beings’ minds. Therefore, we compare it to “rain.” Since “rain” is the giving of teachings, we can make the comparison that the Dharma can benefit the fields of our minds. The fields of our minds need moisture, just as fields of grains and wheat do. An adequate amount of water is needed to extensively nourish the field of the mind.

For those who seek the Three Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.

“Those who seek the Three Vehicles.” There are Small, Middle and Great teachings. This is like how there are big trees, small trees, and grass, etc. They absorb different amounts of water but are all nourished by the same rain.

The same amount of rain falls on everything. But the plants [absorb different amounts]. Do our aspirations liken us to a blade of grass? A blade of grass [only needs a few drop of water], and it will get the few drops of water that it needs to survive. The Buddha-Dharma is like the rain. If we wish to cultivate Small Vehicle teachings, we will be like a small blade of grass and seek only a small amount of water.

On the same land, [the differences] are found in seeds. That seed is our aspiration. What kind of seed will we plant? The seed for grass? Or do we aspire to plant the seed for a tree? if we plant the seed for a tree on this land, the amount of water a small tree takes in is more than the amount of water a blade of grass absorbs. This is comparable to those of average capabilities.

Because they aspire to further understand His teachings, they will delve into them more deeply. These are people of average capabilities. There are also big trees on this land. Some species of trees are very large. They grow from small trees to big trees. As small trees, they absorb the rain and slowly grow larger. On this land, we see some big trees that are truly very large, which can cast a shade over a large area of land.

In conclusion, [all things] “grow from the same land and are nourished by the same rain.” On this same land, there are different seeds that absorb different amounts of rain. So, as the passage in the sutra refers to. “Those who seek the Three Vehicles,” Depending on our aspirations, we are part of the Small, Middle or Great Vehicles.

“Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” In this passage, those who aspire to seek the Three Vehicles have come to the Vulture Peak Assembly. As the Buddha radiated light and manifested auspicious signs, they all had the same thought: What teachings will the Buddha give? Manjusri Bodhisattva initiated the questions to teach them all. “You must know that now the Buddha is about to let fall the Dharma-rain, You must be reverent. If there is doubt in your minds, the Buddha will begin to resolve those doubts.” We must be very mindful.

This great Dharma eliminates [doubts] “so that none remain. Thus, there will be no questions in your minds as long as all of you make an effort to listen to and receive the teachings.”

“Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories. First are those who have just begun to cultivate Small Vehicle teachings. Second are those who are cultivating the Bodhisattva-vehicle. Third are those who have already realized the fruit of the Small Vehicle.”

There are Small Vehicle practitioners or those that may seek the Dharma but have small capacities. Upon encountering the Buddha, they may wonder, “Has my capacity always been this limited? Can I still become a Buddha? Here, I have already received. Small Vehicle teachings from the Buddha. Now the Buddha is about to give great teachings, but I only have a Small Vehicle capacity, so I probably cannot attain the great Bodhi-path.” If we see ourselves as a Small Vehicle practitioner, as a blade of grass, is it possible for us to grow into a big tree?

Actually, our minds [determine] the causes, the seeds we plant. We all have the same land [within us] and [receive] the same rain. So, we must not doubt ourselves and think that we are only grass seeds. Actually, there are also Bodhi-seeds in our minds. So here, the Buddha wanted to eliminate [our idea] that we will always have only small capacities. Really, we just need to make great aspirations.

First are those newly-inspired Bodhisattvas of the Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”

Second, “those who are cultivating’ “the Bodhisattva-vehicle are still questioning.” They still think the Buddha expounded great Dharma just for them, Great Vehicle practitioners cultivate Great Vehicle teachings. They wonder if Arhats who cultivate the. Small Vehicle can receive the great Dharma. These are people with Bodhisattva-aspirations who have not yet completed the Bodhisattva-path. They still have a mindset that “rejects the small.”

At this Dharma-assembly, there were those who made great aspirations but still felt pride and arrogance. They thought the Buddha expounded the Dharma solely for them and looked down on Arhats and Small Vehicle practitioners, thinking they could not understand [the teaching].

Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings. “It was solely taught to those like us; Small Vehicle practitioners cannot understand it.” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and. I regret not starting with. Great Vehicle teachings.”

Third are those who “already realized the fruit of the Small Vehicle.” They have realized the fruit, but these Arhats were still lamenting. Though Manjusri Bodhisattva said at this Dharma-assembly that the Buddha was about to give Great Vehicle teachings, those who realized the fruit of the Small Vehicle still thought about how what they have realized was not the ultimate. So, they “regret not starting with Great Vehicle teachings.” They wondered why they did not form. Great Vehicle aspirations [at the outset] and [instead] took a long time to realize the Four Fruits. So, they regret that in the past, their aspiration was not great enough, was not the ultimate. They have realize this now.

These three regrets are all “waiting to be eliminated by the Buddha’s great teachings.” Now they must wait for the moment when the Buddha lets fall the Dharma-rain, to give teachings. Nourishing all who seek the path with Dharma-rain is how He gives teachings.

Whether they cultivated the Small, Middle or Great Vehicle, they had questions in their minds that the Buddha would resolve with teachings once He emerged from Samadhi.

We must be very grateful for Manjusri Bodhisattva’s great wisdom in initiating this opportunity to bring all those with different capacities closer together. We will need to be of one mind and reverently and patiently wait. According to Manjusri Bodhisattva’s wisdom, the Buddha is about to give His original teaching. We must gratefully and reverently receive it. So, we must always be mindful.

Episode 183 – Right Faith Gives Rise to Roots of Goodness

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>> “Faith is the source of the path, the mother of merits. It nurtures the roots of goodness. Believe in the Buddha’s subtle, wondrous and extremely profound Dharma. Present and past Buddhas share the same path.”

>> “I saw [Sun-Moon-]Lamp Radiant Buddha with such light and auspicious signs. Thus, I know the present Buddha wishes to expound the Lotus Sutra.”

>> “These appearances are like past auspicious signs. They are skillful means of the Buddhas. The Buddha now radiates bright light to help reveal the meaning of ultimate reality.”

>> It is “a method that matches the capabilities of all sentient beings.”

>> Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.

>> “Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”

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“Faith is the source of the path, the mother of merits.
It nurtures the roots of goodness.
Believe in the Buddha’s subtle, wondrous and extremely profound Dharma.
Present and past Buddhas share the same path.”

This tells us that we have to develop a truly reverent faith. Only with reverent faith can we cultivate merits and give rise to spiritual aspirations. This is why “faith is the source of the path, and the mother of merits.” With right faith, naturally we can continue to increase the merits of our roots of goodness.

We must have faith that this is how things work. We do our work steadily and practically to help people wherever they are suffering. We share our experiences with them. Even though they may be poor and suffering, we can teach them to do good deeds to accumulate merits and develop roots of goodness. This is how we transform others. When they do not have this understanding, they suffer immensely. When they do have this understanding, naturally they will follow the methods to relieve their suffering. And if they are capable, they can also help others. This is faith.

The Buddha does not come here only to eliminate our suffering. He wants to resolve the confusion, our ignorance of the law of karma, which traps us in the cycle of rebirth. This is what the Buddha came to teach us. He helps us understand our fragmentary cyclic existence and how to remain aware as we experience fragmentary samsara. Then in life, we can come and go freely and our minds will not easily waver. We have faith now, but if we let external conditions influence us, we may lose our spiritual aspiration and faith. With a slight deviation, right faith may become misguided beliefs.

We must have correct beliefs about the Buddha. The Buddha’s teachings can eliminate our confusion. If we can transcend confusion and attain clarity, we will understand how we come into and leave each fragment of our existence. Then, in our everyday living, there will be no arising and ceasing as changes constantly occur. We can eliminate the suffering caused by the arising and ceasing of thoughts. The present Buddha [taught] this. Likewise, so did Buddhas in the past. So, the path of all Buddhas is the same.

We have discussed at length what happened at. Sakyamuni Buddha’s Dharma-assembly before. Before expounding the Lotus Sutra. He first taught the Sutra of Infinite Meanings. Then He radiated light and manifested auspicious signs. Regarding the talk between Maitreya and Manjusri, we have talked about it for a very long time. The ancient Buddhas taught the Lotus Sutra at the end of Their lifetimes and so did the present Buddha. This proves that “all past and present Buddhas share the same path.”

To transform people in this world, we must utilize worldly wisdom and matters. People suffer greatly in this world, so we must immediately help them with their difficulties. We have to cultivate the ability to know what to do and what to say to earn the trust of others. So, “faith” is an important word.

As I have mentioned before, Manjusri Bodhisattva said,

“I saw [Sun-Moon-]Lamp Radiant Buddha with such light and auspicious signs. Thus, I know the present Buddha wishes to expound the Lotus Sutra.”

We have already learned there were 20,000 Sun-Moon-Lamp Radiant Buddhas and “all Buddhas share the same path.” Before entering Parinirvana, They all expounded the Lotus Sutra. Before expounding the Lotus Sutra, They all radiated light and manifested auspicious signs. This happened in the past. As for the present Buddha, Sakyamuni, we know he did the same based on the dialogue between Manjusri and Maitreya. He was about to expound the Lotus Sutra.

“These appearances are like past auspicious signs. They are skillful means of the Buddhas. The Buddha now radiates bright light to help reveal the meaning of ultimate reality.”

“These appearances are like past auspicious signs.” This means that the present signs are the same as the auspicious signs we spoke of earlier. These are “skillful means of the Buddha.” Every Buddha has such skillful means to help people heighten their vigilance. “Since the Buddha is manifesting this different appearance, what kind of teaching will He give?” Therefore, people began questioning.

So, for every Buddha, the Lotus Sutra assembly [is different from] past assemblies where everyone sits down, asks questions and receives immediate answers from Him. Sometimes, when the Buddha saw that conditions were right, He would convene the assembly to give teachings. This happened in the past.

But now, the Lotus teaching He was about to give was a great Dharma and was what He had been guarding in His heart. Thus, He would freely carry out. His original intent. When Buddhas are about to enter Parinirvana, expounding the Lotus Sutra is how They freely give Their original [teachings]. Thus, He joyfully and completely shared the Dharma He had kept in His mind.

We must recognize that there are times when we want to say things but the time, the people and the place are inappropriate. If these three things are inappropriate, we will not be able to speak our minds. So, we must speak in accordance with the people, the time and the location. When we speak to certain people, we need to know what is troubling the person to know what to say to them. Can we openly speak of anything here? That has to do with the art of speaking. We must speak at the right time and place, and to the right people. This is how we speak properly. If we take these things into consideration and all the factors are right, then [what we speak] is wondrous Dharma.

So, before the Buddha expounded the Lotus Sutra, He used these methods to [signal] to everyone that the Dharma they are about to hear is different from past [teachings,] so they must heighten their vigilance and mindfully listen. This is why He radiated light and manifested auspicious signs. Thus, “all Buddhas share the same path.” They all have skillful means.

What is skillful means?

It is “a method that matches the capabilities of all sentient beings.”

Ways to teach according to sentient beings’ capabilities are called skillful means. Some people’s wisdom and knowledge are not yet mature. If our teaching is too profound, they cannot understand at all. As for knowledgeable people, if our teaching is too simple, they do not feel that it is worth their time. Therefore, we must teach according to capabilities. When teachings and capabilities are in sync, only then [are the teachings] wondrous Dharma. So, the Buddha observed the world and taught according to the timing and people’s capabilities. This is how the Buddha gave teachings. This is skillful means.

These are proper principles [taught with] clever words. This does not mean we can just say anything. Not at all. Skillful means are proper principles that teach people how to be good, how to eliminate afflictions and how to create blessings and virtues and so on. “Refrain from all evils, do all good deeds” is something that the Buddha explains with different methods to guide people. So, these methods are proper and very orderly. They are not haphazard or disorderly; they are very organized and sequential.

These skillful means are clever and easy to apply. Do you understand what I am saying? If you do, will you apply them to your daily living? These are skillful and clever teachings that we can easily take in and then outwardly express in our actions. What methods do we express through our actions? Skillful means, which are clever words expressed verbally. So, they are clever words.

“For various capabilities, [He] used proper principles and clever words.” The teachings were not casually given but given according to capabilities. Using sequential and orderly principles, He cleverly taught them. These are called skillful means.

Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.

In His lifetime, the Buddha began teaching after He attained Buddhahood. For 42 years, He gradually guided them solely by using these skillful means, straightforward and clever teachings. He taught and guided sentient beings according to their capabilities. So, these are skillful means.

Next, “The Buddha now radiates bright light to help reveal the principles of ultimate truth.” Now, we return to the Dharma-assembly of. Sakyamuni Buddha. At the Vulture Peak assembly, Manjusri Bodhisattva said, “Look, the Buddha is still in Samadhi, He is radiating light from between His brows to help people focus their minds.” Because the Buddha was about to teach the principles of ultimate truth, He wanted to strengthen their faith and increase their focus to listen to the teachings. These are “assisting manifestations.” Otherwise, people would not listen earnestly and their minds would wander. If people sit in front of me but their minds are elsewhere, they will not listen carefully to what I say. Then haven’t I taught in vain? Haven’t they listened in vain?

One day, a young man said that he listened to my lecture in the morning. But at breakfast, when my lecture was broadcasted again, he heard things he did not hear that morning even though he sat in the lecture. The recording proves that I gave this teaching in the morning. However, as the young man listened to the speech at breakfast, he realized he did not hear it all. That is because his mind was elsewhere. Once the mind goes elsewhere, the teachings are cut off.

So, as the Buddha expounded teachings, He wanted to remind everyone that now He was about to freely express His original intent, what He really wanted to teach. So, they must listen earnestly and not allow their minds to wander. Thus, this “helps reveal the principles of ultimate truth.”

And I want you to understand,

“Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”

This is what I want to share. In the past, [the Buddha] taught skillful means according to people’s capabilities. When they asked a question, He answered. When He observed something, He told people about it when conditions matured. In the past, He gave teachings according to their capabilities. Thus, He taught skillful means in the past.

Now, “He is revealing the principles of ultimate truth.” Now His teachings are “revealing.” He no longer wanted to hide the True Dharma. Now He opened His heart and revealed the Dharma completely so that people could understand the true principles.

He began by saying that everyone can attain Buddhahood and everyone intrinsically has Buddha-nature. But no one had ever experienced what that was. So, first He taught everyone to “Refrain from all evils, do all good deeds.” He helped everyone understand that by planting such causes, reaps such fruits, that by creating such karma, face such retributions. During this period of time, He used many methods to help people understand this. Now, He wanted to verify that they can all attain Buddhahood, thatthose who will soon attain Buddhahood will gradually appear.

Everyone, when we hear this passage, we realize that skillful means are not taught casually. It is just that our capabilities do not yet allow us to comprehend them. The Buddha taught us that we intrinsically have Buddha-nature, but we have not yet united with our Buddha-nature. So, the Buddha created the Eightfold Noble Path for us to practice. He also gave all kinds of skillful means such as loving-kindness, compassion, joy and equanimity, as well as many methods to cultivate blessings and wisdom. Weren’t the 20,000 Lamp Radiant Buddhas replete with both blessings and wisdom? All Buddhas share the same path, to help us understand all of this.

Only after we experience all these things can our Eight Consciousnesses return to the Ninth consciousness, our pure Buddha-nature. We have to experience all these things. Of what the Buddha has taught, how much of it have we understood? We still have not been able to [return to] our intrinsic Buddha-nature. Now He is giving this True Dharma in hopes that we can all [return to] our intrinsic Buddha-nature. This is the True Dharma.

Even though it has been taught, there are still many kinds of Dharma that we must truly make an effort to learn and believe. Therefore, we must always be mindful.

Episode 182 – Diligently Cultivate the Mind and Body

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>> If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed. That is affliction from indolence.

>> “The indolent one was you. And, Dharma-Master Wondrous Light was I, now present here.”

>> “And, Dharma-Master Wondrous Light was I, now present here. I saw [Sun-Moon-]Lamp Radiant Buddha; His light and auspicious signs were like these.”

>> In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.

>> Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who can skillfully safeguard the Tathagata’s Dharma-treasure.

>> “They could proclaim Dharma to the assembly and. They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”

---

As Buddhist practitioners, since we have attained this body and also listened to His teachings, if we do not transform in this life, when will we? Lost within cyclic existence in the Six Realms, we have finally managed to encounter the Buddha-Dharma in this lifetime. We must make good use of this body right now. The body is a vehicle for spiritual practice. With this body, we can listen to the Buddha’s teaching and allow it to penetrate our minds and actions by putting it into practice. If we do not take advantage of this body now, in which lifetime will we do so? We must know that in the Six Realms, “once human form is lost, it takes kalpas to regain it.” In Buddhist Sutras, many passages caution us that attaining human form is not easy.

If we cultivate heavenly blessings in this world and are born in heaven, there is no Dharma there. When those blessings are exhausted, we will fall back into the human realm. Here, we become lost and create more karma, so where will we be reborn in our next lifetime? Human life is impermanent. Although the heavenly lifespan is very long, in time it too will come to an end. However, human lives are so short and miserable. You often hear me say that one day in the Heavens of the Four Heavenly Kings is 50 years in human years. One day in Trayastrimsa Heaven is 100 years in human years. Though a heavenly lifespan is very long, it will still come to an end. At this point, we have all attained this body and listened to the Buddha-Dharma, so we must not go astray.

Once we allow these deviant paths into our hearts, freeing ourselves from them will be difficult, and we will be very anxious about leaving them. We will not be able to calm our minds. I often say that we must practice precepts, Samadhi and wisdom. To uphold precepts, we must have right thinking, right views and right mindfulness without giving rise to even the slightest thought. So, we must all take good care of our minds and diligently engage in spiritual practice.

If our minds are still and our actions are proper, we will be diligent and not lax. If in this lifetime, our bodies and minds are lax, we cannot focus and advance in our spiritual cultivation. This is because our minds are already scattered. Though we have the karmic conditions to receive the Buddha-Dharma, because our minds are scattered, we become lazy and unwilling to focus on the path to Buddhahood. “Focus” means to have a mind that is pure and free of discursive thoughts. This is “focus.” If we engage in spiritual practice, we must dedicate ourselves wholeheartedly. “Advance” means we go forward, and not backward. By wholeheartedly advancing forward, we are practicing the True Dharma.

If we cannot diligently study and practice, we will quickly become distressed. Not only will we distress ourselves, we will also distress others. This is “affliction from indolence.”

If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed. That is affliction from indolence.

Because we are indolent, we degenerate. All afflictions are entangled upon us and in everything that surrounds us to create distress. This is truly very frightening. Afflictions follow karma to disturb our minds.

Fellow Bodhisattvas, the [chance for] spiritual practice is precious, “rarely encountered even in billions of kalpas. Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning. The unsurpassed, profound, wondrous Dharma” is right in front of us, so why are we troubling ourselves by being unfocused? So, we must all heighten our vigilance.

In these past few days, I have been explaining “the indolent one was you.” This was said in a dialogue between. Manjusri Bodhisattva and Maitreya Bodhisattva. It is a warning to us. Although this was long and indirect, in the end, [Manjusri] directly said,

“The indolent one was you. And, Dharma-Master Wondrous Light was I, now present here.”

After that Buddha entered Parinirvana, among the 800 disciples, the indolent one was you. The 800 disciples are likely a metaphor for the Eightfold Noble Path. If we stray even a little from the Eightfold Noble Path, afflictions will quickly enter our minds. The eight princes are a metaphor for our Eight Consciousnesses, which contain the Eightfold Noble Path. If we can cultivate the Eightfold Noble Path well in the Eight Consciousnesses, we will have right thinking, right understanding, right views, right conduct, right action, right livelihood, etc. This reminds us that as we listen to the Dharma, it must go deep into our hearts.

So, Manjusri Bodhisattva pointedly said, “the indolent one was you.” Perhaps he was referring to everyone at the Lotus Dharma-Assembly, implying that they have all been indolent. Perhaps, to make this more relevant, he is saying that all of us here right now have also been lost and lax.

“And, Dharma-Master Wondrous Light was I, now present here. I saw [Sun-Moon-]Lamp Radiant Buddha; His light and auspicious signs were like these.”

Manjusri Bodhisattva said, “Dharma Master Wondrous Light was I.” Who is this “I”? We should know that we all have. “Three Treasures in our self-nature.” We intrinsically have Buddha-nature. Each one of us has Buddha-nature, and each one of us has formed the same aspiration. Thus, when we are diligent, our bodies manifest Buddha-nature. So, we should firmly seize [this moment]. We can also be like Manjusri Bodhisattva. We all intrinsically have Buddha-nature and the wisdom to follow this Bodhisattva-path. The Dharma is really this simple.

So, the sutra states, Manjusri Bodhisattva, when he was at Sakyamuni Buddha’s assembly, said, “In the past, I saw Lamp Radiant Buddha when He was about to expound the Lotus Sutra. In that Dharma-assembly, He radiated light from His body and those rays of light and auspicious signs are the same as [Sakyamuni’s] just now.”

Let us try to understand Manjusri Bodhisattva.

In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.

I keep talking about the 20,000 Sun-Moon-Lamp Radiant Buddhas. I keep thinking about whether there is one Buddha or 20,000, each here for a period of time. For 20,000 of Them to successively attain Buddhahood, how long would that take? A very long time. It is incalculable. The number of Buddhas, 20,000, is very big. How can this be explained? This is likely a metaphor for blessings and wisdom.

Blessings cannot be created in one lifetime. It is often said that Buddhahood can only be attained after three great asankyakalpas of spiritual practice. Why does it take such a long time? The longer the time, the more things they can do, the more people they can meet and create good karmic affinities with. Over many, many lifetimes, they walk the Bodhisattva-path and create good karmic affinities with sentient beings. These good karmic conditions between Bodhisattvas and sentient beings are formed until perfected. When they have awakened themselves and others and perfected everything, they have attained Buddhahood.

So, the number 20,000, if we understand it in terms of blessings and wisdom, means we need a very long time to cultivate infinite blessings and infinite wisdom. When these blessings and wisdom come together. Buddhahood is achieved. By speaking of the past 20,000 Sun-Moon-Lamp Radiant Buddhas, he showed that the present Sakyamuni Buddha is like Them and has ample blessings and wisdom.

The methods for transforming beings were based on the Eightfold Noble Path. So, the 800 disciples are a metaphor of the Eightfold Noble Path. In particular, the eight princes are a metaphor for the Eight Consciousnesses. So, we have been explaining this for a very long time. With this as the context, now we can return to discuss how Sakyamuni Buddha was about to expound the Lotus Sutra in that setting.

So, these 800 disciples spread the Lotus teachings. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas also expounded the Lotus Sutra in the end. After They had all entered Parinirvana, Wondrous Light Bodhisattva continued on to use the Lotus Sutra to teach the 800 disciples and eight princes. The Wondrous Dharma Lotus Flower Sutra is [part of the path shared by all Buddhas].

As Bodhisattvas cultivate actions and vows, they create merits to become great Dharma masters. We call Manjusri a Bodhisattva. But here, we say Dharma Master Wondrous Light or Wondrous Light Bodhisattva. Indeed, for a Bodhisattva to cultivate blessings and wisdom, most importantly they must teach and transform sentient beings. So, they are called great Dharma masters. Great Dharma masters cultivate merits through actions and vows. They must continually accumulate merits. In accumulating these merits, they must put [the teachings into] practice. Without practice, they will not be able to attain all merits. So, merits come from practice and require earnestness and diligence. This is [the connection] between merits, actions and vows.

Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who can skillfully safeguard the Tathagata’s Dharma-treasure.

Merits come from spiritual practice. Actions and vows are the realizations of our aspirations; we must act on our vows. This is how we [fulfill] actions and vows; only then can we be great Dharma Masters who “skillfully safeguard Tathagata’s Dharma-treasure.” To be great Dharma Masters, we must strive to protect the Tathagata’s Dharma-treasure, the true principles, free of biases and deviations, completely pure and clean Dharma. This is the Tathagata’s Dharma-treasure.

“They could proclaim Dharma to the assembly and. They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”

They did not just strive to protect the Dharma, but also to apply it. They taught it according to capabilities. Those they have a karmic affinity with can accept the Dharma. Without the right karmic conditions, the Dharma cannot be applied.

I just said that “20,000” represents having both blessings and wisdom. They continuously accumulated them and created karmic affinities with sentient beings. These karmic affinities must be protected over a long period of time. This is wisdom. By safeguarding and exercising wisdom, “they could proclaim Dharma to the assembly.” This is a blessing. Thus, with blessings, they can thoroughly create good karmic connections with sentient beings, so they can receive [the teachings]. “They could proclaim Dharma to the assembly enabling all beings to attain great peace and joy.” If they are inspired and can receive teachings, naturally they will be peaceful and joyful.

I often say, “Blessing is the joy gained through doing, wisdom is the freedom gained with understanding.” If we truly accept the Dharma and very willingly help others, we will be very joyful every day, free of afflictions and laziness. Afflictions accompany laziness, and laziness accompanies afflictions. This leads us to continuously degenerate. If we can accept the Dharma, we naturally want to give and to act on great vows. By doing this, by giving in this way, our minds can realize the Buddha’s principles.

Our minds must be focused; having focus is [a virtue]. When we are focused, goodness naturally arises. This comes from understanding the true principles of the wondrous Dharma. “Today, I can see, hear, and accept it, so I vow to understand the Tathagata’s true meaning.” This is what it means to have understanding. We must work on accepting the Buddha’s Dharma and focus on understanding His true principles. Then we can attain great peace and joy.

Fellow Bodhisattvas, truly our mind can help us attain Buddhahood or cause us to enter an evil path. Thus, as we engage in spiritual practice, we must safeguard our minds well. “Goodness can protect the Tathagata-garbha.” That is very important. “To promote the Dharma to all beings,” we must have proper thoughts and actions and share the teachings we realize with everyone. This helps everyone attain peace and joy. So, we must make an effort to practice this true, subtle and wondrous Dharma. Everyone, please always be mindful.

Episode 181 – Reverently Listen to the Dharma and Repent

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>> As we engage in spiritual practice, “we must seize the moment and listen attentively. All things expound the Dharma at all times.” So, we must “reverently listen to the Dharma. Understanding the Buddha’s teachings is like being nourished with Dharma-water to help our wisdom-life grow.”

>> “After that Buddha had crossed into cessation, the indolent one was you”

>> Eliminate delusions of views and thinking ends fragmentary samsara. When great troubles are eliminated forever, that is Nirvana.

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As we engage in spiritual practice,
“we must seize the moment and listen attentively.
All things expound the Dharma at all times.”
So, we must
“reverently listen to the Dharma.
Understanding the Buddha’s teachings is
like being nourished with Dharma-water
to help our wisdom-life grow.”

I hope we all know to cherish our time. Our spiritual cultivation and wisdom-life begins with seizing each moment. So, to be diligent, we must listen to the sounds of all things in the world. As we were sitting quietly just a moment ago, were we listening to our surroundings? The sound of rain was rhythmic, drip, drop, drip, drop. This is the sound of falling rain. In stillness, we can realize the principles of the universe; it gives teachings at all times. Even when it is not raining and things are very quiet, we can hear the breathing of the land. This means our minds are truly tranquil and we are listening mindfully.

So, we realize that all things in the universe are living and breathing. This world is alive. We need to fully comprehend this. All things are constantly expounding the Dharma. Look at the fields we cultivate. A few days after we sow vegetable seeds, we gradually see green sprouts emerging from the ground. We attentively care for them, and the vegetables will grow without us knowing it. Aren’t they expounding the Dharma to us?

If we are living mindfully, we will feel closely connected to all living things around us. External conditions [change] with the seasons. Things are lush in spring, growing in summer, starting to wither in autumn and hibernating during winter. The four seasons are expounding the Dharma to us. From this we can relate [the seasons] to birth, aging, illness and death. Once we are born, we are subject to time as we are growing up. In the past, we likely did not pay attention to or realize how we were growing. Without knowing it, we move from childhood to adolescence to middle age. Over time, our physical body keeps undergoing these subtle changes. In the past, we did not notice them.

Now that we engage in spiritual practice, we need to focus our minds and carefully pay attention to our physical existence. Our body is “aging” as time passes, and our lifespan also decreases over time. Our body is aging, and our life is growing shorter. What can we retain? Our wisdom-life.

Wisdom-life grows with the passage of time. How can we grow wisdom-life? By making an effort to learn the Dharma and by seizing the moment right now. Every sentence [vanishes] by the second. There are [milli], femto- and micro-seconds. A millisecond is a very short amount of time; femtoseconds fly by, and microseconds are incredibly small. These periods of time are so short and temporary; we really need to cherish them.

We do this by listening mindfully. If we listen to every sentence mindfully, the Dharma that is concealed within the words can be absorbed into our minds. So, we must seize the moment and listen mindfully, even when we are not sitting in a Dharma lecture. All things around us in our daily living are constantly giving us teachings.

As we encounter all people and things in our daily living, we must feel grateful. They are teaching us all the time. So, all things expound the Dharma at all times. We must reverently listen to their Dharma to understand the meaning of the Buddha’s teachings.

Listening to the Dharma does not only happen when you sit here and listen to me speak. We need to always listen reverently. Our external conditions are always expounding the Dharma, with and without sound. If we can treat everything reverently and sincerely accept these teachings, it will not be difficult for us to understand the Buddha’s teachings.

The Buddha is the Great Enlightened One of the Universe, and the Dharma He expounded encompasses the true principles of all things in the universe. Because as Buddhist practitioners, we must realize that as time passes, our lives are growing shorter. So, we must grow our wisdom-life at every moment in this physical lifetime.

This is how living things [interact] with rain. The rain nourishes the land and helps all things grow. So by the same principle, when we are nourished by Dharma-water, our wisdom-life grows. Therefore, we must always be mindful.

Earlier we discussed how, in the sutras, Manjusri Bodhisattva was at Sakyamuni Buddha’s Dharma-assembly when He radiated light and manifested appearances. As this light radiated from between His brows, people had doubts in their minds. So, Maitreya Bodhisattva invited Manjusri Bodhisattva to explain how this Dharma-assembly [differed from those in the past]. The Buddha was in Samadhi for a very long time. He radiated light and manifested auspicious signs. What was the reason for this?

Manjusri responded to this questioning by analyzing and reviewing the era of Sun-Moon-Lamp-Radiant Buddha. There was not just one Buddha, but 20,000 of them, all sharing the name Sun-Moon-Lamp-Radiant Buddha. The last of Them had eight sons, princes who also became monastics. As I explained to everyone earlier, Manjusri Bodhisattva likely recounted the past to tell those at the assembly that we all intrinsically have Buddha-nature. Life after life, we have the same Buddha-nature. Our intrinsic nature is pure and undefiled and is Buddha-nature even though we ordinary people have Eight Consciousnesses. I often tell you all that we have a pure and undefiled Buddha-nature, which is our ninth (amala) consciousness.

From this pure, undefiled Buddha-nature, one delusional thought stirred and gave rise to the Eight Consciousnesses. Because of greed, anger and ignorance, the Eight Consciousnesses connect with external conditions and continuously become defiled. As this is happening, if someone can guide us to realize that we all intrinsically have Buddha-nature, we can cultivate our Eight Consciousnesses.

Ordinary people connect to the six sense objects in their external conditions and process them through the Six Consciousnesses. This defiles our thinking (seventh consciousness), which gives rise to greed, anger and ignorance, so we begin to fight for [things], etc. Then the body starts to take action and create a lot of karma, which is stored in the eighth consciousness. This is what ordinary people do.

However, when our Buddha-nature manifests, we must aspire to spiritual cultivation like. Sun-Moon-Lamp-Radiant Buddha, who gave up the throne to become a monastic. This is called manifesting Buddha-nature. When our Buddha-nature manifests, we strive to cultivate all eight consciousnesses at the same time. So, the eight princes are a metaphor for these.

So, (Manjusri told Maitreya). 

“After that Buddha had crossed into cessation, the indolent one was you.” 

That Buddha had crossed into cessation. “Cessation” refers to eliminating delusions of views and thinking. In our daily living, all the external phenomena we pursue are delusions. Since these illusory things cannot truly be obtained, we become afflicted. So, our thinking becomes very complex. These are the delusional thinking, perceiving and recalling of ordinary people. Buddhas have already eliminated them, so they no longer have delusional thinking, perceiving and recalling. Because of that, naturally they no longer have delusions. Therefore, “cessation” refers to the elimination of delusions of views and thinking.

And “crossing” is a way of cutting something off. After crossing over “fragmentary samsara,” we must also cut off “transformational samsara.” Fragmentary samsara refers to each period of life we live as we transmigrate in the Six Realms. Transformational samsara happens in our minds. If we make aspirations we must make a great one, as in a Bodhisattva’s aspiration to save sentient beings. However, if our resolve is not strong, even if we have made Bodhisattva-aspirations, “making aspirations is easy, persevering is hard.” Why is it hard to persevere? Because there is still arising and ceasing in our minds, which is transformational [samsara]. We are still in transformational samsara.

Therefore, when a Buddha crosses into cessation, He has eliminated delusions of views and thinking. He no longer experiences fragmentary or transformational samsara. He has returned to the ninth consciousness, which is non-arising and non-ceasing Buddha-nature.

He comes to transform sentient beings because He cannot bear their suffering. That is why He returns to this world on the ship of compassion. It is not because of karmic retribution, not at all. Since He transcended karmic retributions, He has returned to His pure intrinsic nature, which is non-arising and non-ceasing. This forever eliminates great troubles.

By “crossing into cessation,” all our troubles, our fragmentary and transformational samsara, are completely eliminated. Our Eight Consciousnesses will no longer connect with external conditions, and our eighth consciousness will no longer store all that karma. So, crossing into cessation is also called entering Nirvana.

Eliminate delusions of views and thinking ends fragmentary samsara. When great troubles are eliminated forever, that is Nirvana.

“After the Buddha entered Parinirvana, the indolent one was you.” Manjusri Bodhisattva had returned to be part of Sakyamuni Buddha’s Dharma-assembly. Because Maitreya asked him a question, he told a story from countless kalpas ago about Sun-Moon-Lamp-Radiant Buddha. Now back at Sakyamuni Buddha’s Dharma-assembly, he responded to Maitreya by saying, “the indolent one was you, Maitreya.”

This was because he would not become a Buddha until later. When he said “you,” he was referring to Maitreya. We must also self-reflect. Perhaps we were all at that Dharma-assembly, and in Manjusri’s wisdom, when he said “you” referring to Maitreya, he was also speaking to everyone at that Dharma-assembly. Perhaps we were also indolent, craved recognition and wealth and “often visiting the heads of great clans.”

Therefore, when we listen to the Dharma, we need to listen attentively and carefully. When people are criticizing others, we must immediately self-reflect. “Did I make this mistake? Am I like the person who is indolent?” Then we must immediately repent.

So, we must always be mindful and seize the moment to attentively listen. All things expound the Dharma at all times. “Reverently listen to the Dharma. Understanding the Buddha’s teachings is like being nourished with Dharma-water to help our wisdom-life grow.” Everyone, please always be mindful.

Episode 180 – Extensively Create Good Karmic Connections

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>> Which means “mind of great enlightenment.” Maha means “big.” Bodhi means “enlightenment.” Sattva means “mind.”

>> In particular, those who develop Bodhicitta must “seek a wide and great path and help bring sentient beings to maturity.”

>> “[Walk] the great path and perfect the Six Paramitas.” Next, “now that he has met the Sakyan Lion, he will become a Buddha later. His name will be Maitreya, and he will widely transform sentient beings in numbers beyond calculation.”

>> “Now he has met the Sakyan Lion.” The Sakyan Lion is the Buddha and is an epithet of virtue for Sakyamuni Buddha. The Buddha is fearless and at ease in the Three Realms. So, He was like a lion, the king of all beasts.

>> Maitreya is called the Loving One and currently resides in the inner court of Tusita Heaven. This Bodhisattva will be Buddha in his next life.

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As Buddhist practitioners, I hope we can make great aspirations and vows, benefit ourselves and others, and awaken ourselves and others. These are the spiritual aspirations that we, as spiritual practitioners, should have.

We often chant the word “Mahabodhisattva,”

Which means “mind of great enlightenment.” Maha means “big.” Bodhi means “enlightenment.” Sattva means “mind.”

So, this word means “mind of great enlightenment.”

In particular, those who develop Bodhicitta must “seek a wide and great path and help bring sentient beings to maturity.”

This is how we benefit the self and others simultaneously.

In the process of spiritual cultivation, we seek a wide and great path. This is like building a road from nothing. We clearly know its beginning, end and its course, then we work hard to build it.

Just building the road for one person already requires a lot of effort, so why not make it wider at the same time? Then the road that we have walked and paved, can also be taken by many other people. The journey will be safe and swift, and it will lead us to our goal of attaining the Buddha’s enlightenment.

Therefore, we spiritual practitioners are like trailblazers. Those who form Bodhisattva-aspirations seek a wide path, which can be very broad and profound. We can only achieve this by making great aspirations and vows. Not only can we arrive at the finish line ourselves, we can also help others accomplish this. Thus, we help bring sentient beings to maturity. We achieve success while helping others do the same.

As I have mentioned, the path of spiritual cultivation is long. Sometimes, if we do not take good care of our hearts and become lax, we will “cast aside recitations, neglect, forget and fail to comprehend them.” If we do not make an effort to practice, our spiritual cultivation will decay. If our cultivation decays, then we will be unable to clearly understand the principles.

Because of this, among Wondrous Light Bodhisattva’s 800 disciples, the one called Seeker of Fame only looked for recognition. He often visited the heads of great clans and cast aside the recitations. Thus he was lax. “Yet he also practiced many good deeds so he could meet countless Buddhas.” This tells us that as long as a person has a good heart and extensively creates good karmic connections, he can still “make offerings to countless Buddhas.” He still showed great respect to the Buddha, Bodhisattvas and the Dharma. He also knew to rejoice in others’ good deeds, which is a merit. “Accordingly, he walked the great path.” The great path leads to developing Bodhicitta, the mind of great enlightenment.

Even among spiritual practitioners in the past, inevitably there were those who cast off their recitations and neglected, forgot and failed to comprehend them. But he still had a firm spiritual aspiration. Do you all understand this? Some people may wonder how, if he was lax and craved fame and wealth, he could still have the karmic conditions to meet all these Buddhas. This is because of the intrinsic nature in us all. His spiritual aspiration, his intrinsic nature, was still there. For a very long time, he had been very respectful and had been following the Buddha’s teachings. He listened, identified with and believed, but his habitual tendency was laziness.

This teaches us that we spiritual practitioners must always heighten our vigilance. We cannot make any tiny missteps that will enable our habitual tendencies to resurface. Great Bodhisattvas manifest in this world as guides and reminders. So as I have said before, as ordinary people, when we first resolve to begin spiritual practice, if we are not firm in our spiritual aspiration and become lazy or greedy, that is defiled conduct in the era of Dharma-degeneration. This taints our spiritual community.

What we are cultivating are purifying practices. [Look at] this Bodhisattva in the sutras. Why did he still have the opportunity to be part of this group? Everyone, this Bodhisattva’s role was to teach us that we cannot be lax. If everyone in this group was diligent and only one person was lax, greedy and [behaved improperly], this defiled conduct served as a warning to everyone. Human life is played out on a stage. Bodhisattvas are playing roles on this stage. So, this is how they teach through manifestations.

Based on this passage, I worry that some people are so compassionate that they allow everything. It is true that as Buddhist practitioners, we learn to have infinite compassion and be very accommodating. But there are still rules for living in this world. So, the Buddha developed precepts. When we violate them, we must practice “ksama,” which means repentance. We must ask others to immediately turn around. By asking them to swiftly repent, they can correct their mistakes and start anew. This is truly showing compassion.

We must all be self-vigilant and take care of our spiritual aspirations. We must uphold precepts and follow the rules. If we violate precepts and rules, those are acts of defilement. Developing Bodhicitta is walking the great Bodhi-path, the path to great enlightenment. We must make an effort to forge this great road. By walking mindfully, we will not take detours that lead us to become lost. One deviated thought will lead us far astray, so our mindset is very important.

So after we make mistakes, we must promptly change our ways. Then we can truly.

“[Walk] the great path and perfect the Six Paramitas.” Next, “now that he has met the Sakyan Lion, he will become a Buddha later. His name will be Maitreya, and he will widely transform sentient beings in numbers beyond calculation.”

This passage of the sutra states that because Seeker of Fame Bodhisattva had followed everyone in spiritual cultivation, he was replete with roots of goodness and practiced the Six Paramitas. That is walking the Bodhisattva-path. After perfecting the Six Paramitas,

“Now he has met the Sakyan Lion.” The Sakyan Lion is the Buddha and is an epithet of virtue for Sakyamuni Buddha. The Buddha is fearless and at ease in the Three Realms. So, He was like a lion, the king of all beasts.

A lion is the king of all beasts. In the forests, there are many different animals. A big jungle may contain all kinds of living beings. The lion is the most respected. So when the animals hear the lion’s roar, they are very fearful. Because the lion is most powerful in the jungle, we describe Sakyamuni Buddha as the king of beasts. So, He is called “the Sakyan Lion,” which is a metaphor.

Among people, His wisdom is above all, like the king of all beasts in the forest. In the Three Realms, His wisdom is above all. He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. So, one of Sakyamuni Buddha’s virtuous epithets is “the Sakyan Lion.” This shows respect.

In particular, Seeker of Fame Bodhisattva will eventually become a Buddha. So, this disciple of Wondrous Light Bodhisattva is now among the disciples of Sakyamuni Buddha and will receive a prediction of attaining Buddhahood. This is what Manjusri Bodhisattva said. So, “he will become a Buddha later. His name will be Maitreya, and he will widely transform all sentient beings.” In the future, he will become a Buddha named. Maitreya, and he will be able to transform many sentient beings in numbers beyond calculation.

We all know that. “Maitreya Buddha will be the next Buddha.” This is what Buddhist disciples know. Where is Maitreya Bodhisattva now? He currently lives in Tusita Heaven. Maitreya Bodhisattva is called the Loving One, meaning he has great loving-kindness. We have just mentioned that he extensively formed good karmic relationships and did many good deeds. This is what is special about this Bodhisattva.

Remember what we said before? There were two Bodhisattvas, one devoted to cultivating wisdom, the other devoted to cultivating loving-kindness. The one devoted to wisdom was Maitreya, while Sakyamuni was devoted loving-kindness. One sought wisdom for himself, the other disregarded himself and gave fully out of love. So the causes and conditions for one matured first and He became a Buddha ahead of the other. The one who practiced for himself lacked karmic affinities with sentient beings, so he had to wait for his time. In the future, he will become a Buddha when he is replete with karmic affinities with sentient beings.

At this time, he began cultivating loving-kindness. So in the inner court of the Tusita Heaven, a spiritual training ground for Bodhisattvas, many Bodhisattvas are cultivating themselves there, along with Maitreya Bodhisattva, and [learning] to become replete with compassion.

Everyone may think, “Isn’t heaven a joyful place? In such joyful place, how can they cultivate loving-kindness?” Although he currently lives in Tusita Heaven’s inner court, he often comes into the world to transform sentient beings. So, coming here is part of his studies, but he still resides in the Tusita inner court.

Maitreya is called the Loving One and currently resides in the inner court of Tusita Heaven. This Bodhisattva will be Buddha in his next life.

Maitreya Bodhisattva currently abides in Tusita Heaven. Tusita Heaven is a spiritual training ground for Bodhisattvas, for those who made Bodhisattva-aspirations to focus on practicing loving-kindness and compassion.

If we think about this, Tusita Heaven can be anywhere. I have told you that. Tusita Heaven is a Bodhisattva training ground. There is a Tusita Heaven in everyone, a Bodhisattva training ground. When we express compassion, we will be a Bodhisattva who will be a future Buddha. This is to say that the more compassionate we are, the more likely we are [to become a Buddha]. Maitreya Bodhisattva comes into the world to work on relieving the suffering of sentient beings. So, his name is Maitreya, which means “loving-kindness.”

As Buddhist practitioners, loving-kindness is the first of the Four Infinite Minds, followed by compassion, joy and equanimity. So as we develop loving-kindness, we must be replete with karmic affinities with sentient beings. I often say, “Before attaining Buddhahood, first create good karmic affinities.” If we want to create good affinities, we must have loving-kindness.

“He also did many good deeds, so he could meet countless Buddhas.” When we look at people with a Buddha-mind, everyone is a Buddha. If we constantly nurture our unconditional loving-kindness, we will bring joy to a person even if we are not connected to that person at all. We just need to find a way to create a good karmic affinity. This is what a Bodhisattva does. Everyone has a Bodhisattva-mind, Bodhisattvas must unlock their unconditional loving-kindness and create good karmic affinities with everyone. By doing this, we are “the loving ones.” Tusita Heaven is within our hearts, and we will be Buddhas in our next life. Next, Maitreya Bodhisattva will be Maitreya Buddha.

This was described by Manjusri Bodhisattva while Sakyamuni Buddha was in Samadhi. He recalled a Bodhisattva during the time of Sun-Moon-Radiant Buddha who lived in that environment for a very long time and had lost focus for a while. But he quickly created good affinities with people so he could become a Buddha in the future. He was able to transform countless sentient beings because he had created many good affinities, so everyone became joyful when they saw him and accepted (his teachings) when they heard him.

So when we create good affinities with others, every word [we say] is the Dharma. Without creating good affinities, every word we speak creates dispute. This is what I always tell everyone. Without transforming sentient beings, we will not have good karmic affinities and absolutely cannot attain Buddhahood. So, we must always be mindful.

Episode 179 – Do Good Deeds, Meet Countless Buddhas

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>> “The value of practicing the path to enlightenment lies in Bodhisattvas transforming people. We must do more good deeds and give to and benefit others. We must say more good words and bring others onto the path by working with them.”

>> “Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them. Accommodating [sentient beings], he walked the great path and perfected the Six Paramitas.”

>> Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.

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“The value of practicing the path to enlightenment
lies in Bodhisattvas transforming people.
We must do more good deeds
and give to and benefit others.
We must say more good words and
bring others onto the path by working with them.”

We must have this aspiration when we engage in spiritual practice.

Engaging in spiritual practice is inseparable from having great aspirations, awakening ourselves and others and having perfect awakened conduct. The mission of transforming sentient beings is our duty as spiritual practitioners. How do Bodhisattvas transform sentient beings? By doing more good deeds. If we constantly do good deeds, we create good karmic affinities with others. The best way to create good affinities is through giving.

Sentient beings experience much suffering and lack many things. We can make up for the deficiencies of others by giving them what they need. This is what we mean by doing good deeds. If [they] need material resources, we will give it to them. If [their] minds are deluded or afflicted, we should also go help and support them to activate their inherent wisdom. These are ways of giving and benefiting others. As long as the things we do benefit the world, then they are all good deeds and we are walking the Bodhisattva-path. This is the way to benefit others.

We do not just benefit others with material things. We may give them advice, open the doors to their hearts and [resolve] their afflictions. We must also say more good words. All teachings depend on listening to sounds. So when we speak, we want people to feel that every word is Dharma. If they can accept and take every word and teaching to heart then manifest them in their everyday actions, that is because the words we have spoken are all Dharma. If people treat our words as the Dharma, that is because we have a positive karmic connection with them.

As I have said before, for those we have good karmic affinities with, every word we speak is the Dharma. For those we have no karmic affinities with, every word we speak creates disputes. If good words are spoken without sincerity, they become flattery. So, we must widely create good karmic affinities with others. When our minds are sincere every word we speak is the Dharma. Therefore, we must “say more good words” and “widely transform others by working with them.”

We must transform all sentient beings. The most important things in life happen between birth and death. But if we do not understand people, matters and objects in this lifetime, if we are confused and stray from our course during the few decades of this life, we will create much karma. Therefore, we need to widely transform others. If we encounter the right occasion and condition at any point in any person’s lifetime, we should quickly “transform others by working alongside them.” If we have karmic affinities with them, we must bring them in to do good deeds with us. This is how we use compassion to relieve and transform sentient beings. This is bringing others onto the path of enlightenment by working with them. This is very important, so I hope everyone realizes the principles of spiritual practice.

Earlier I also discussed how. Seeker of Fame Bodhisattva, “often visited the great clans, cast aside his recitations.” He was lax and craved offerings of wealth. However, he formed many good karmic affinities. So, [it says,]. “Yet he also did many good deeds.” Though he was lax, though he cast aside his recitations, he still did many good deeds. Because of this, he had these roots of goodness. So it is stated,

“Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them. Accommodating [sentient beings], he walked the great path and perfected the Six Paramitas.”

Because he had [roots of] goodness, he had the karmic affinity to meet not just one Buddha, but countless Buddhas. This may refer to the 20,000 [Sun-Moon-Lamp Buddhas] who, like him, also developed roots of goodness and karmic conditions over successive lifetimes. He came after 20,000 Sun-Moon Lamp Radiant Buddhas. So, do countless Buddhas only refer to these 20,000? There were actually countless Buddhas in the past.

This number is [just representative]. I hope when we hear this we realize that his roots of goodness were his karmic conditions for meeting Buddhas. Where are the Buddhas? I often say, “we all intrinsically have Buddha-nature. If we use a Buddha-mind to see others, then everyone is a Buddha.” If we have a kind heart, then everyone we see is kind. Our kind intrinsic nature is Buddha[-nature]. So, good people often meet other good people. Those who do good deeds will often end up with others who do good deeds. With roots of goodness and good thoughts, we are not far from our intrinsic nature.

Fellow Bodhisattvas, we must respect every single person we encounter in our daily living, as if each person is a Buddha. If we can achieve this as we encounter people every day, we “[can] meet countless Buddhas.” So as we learn the Buddha’s teachings, we need to open the doors of our minds and understand we all intrinsically have Buddha-nature. This applies to us and those we interact with. We are all the same. So, we must constantly nurture our Buddha-nature so that we do not lose it. In our daily living, knowing that we and others all have Buddha-nature, we have the confidence to transform others by working with them.

If we are attached to the texts, we will only learn that long ago in the past, Maitreya Bodhisattva was one of these 800 disciples. If [this is all we learn], we distance ourselves from the state we want to cultivate. We truly need to cultivate the path to enlightenment. The things we learn from the sutras must be taken to heart so that they are applied to our daily living. By listening to the principles this way, we can then connect them to our daily lives.

So, doing many good deeds will naturally enable us to meet countless Buddhas. Next, “he made offerings to all of Them. Accommodating [sentient beings].” Making offerings is giving. There are three types of giving; giving does not have to be material. Giving of fearlessness and of the Dharma are also types of giving and offerings. If we can achieve this in our daily living, we always “accommodate [sentient beings].” We do so according to our surroundings, whether it is [giving] people what they need or doing things [for others]. When we see and encounter such situations, we must seize the moment to give. This is what it means to walk the great path.

“Perfected the Six Paramitas” refers to perfectly fulfilling the Six Paramitas. We all know the Six Paramitas, which are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are all inseparable from our everyday actions. So, this sutra passage is bringing [the Dharma] closer to us and into our daily living. When the Dharma enters our minds, it will also be in our actions.

Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.

So from the two words “good karma” alone, we know that with these good actions, we are cultivating the field of blessings. Everything we do in this world will sow seeds in the fields of others’ minds. If we sow a good seed and form a good karmic affinity with others, then naturally they will take in the words we say, and the people we want to guide will follow us. This field of blessings is created by the seeds we sow, the good deeds we do.

Aside from giving, good karma also comes from self-discipline, like upholding the Five Precepts and Ten Good Deeds. You all know what those are, and I often say that we must remember them. With our bodies, we must not commit acts such as killing, stealing, sexual misconduct, lying or drinking alcohol. Laypeople need to be very cautious about this.

The karma of killing does not only result from personally killing but also from creating assisting conditions for killing or indirectly killing. In our daily living, we crave tastes, so we consume the lives of many sentient beings. If we want to eat something, someone has to supply it for our consumption this requires massive killing and massive breeding. This pollutes the land. Pollution of the air and land causes imbalance of the four elements. The imbalance of the four elements results in great losses for people and in ruined and destitute families. Many disasters arise from people’s daily living.

[Breaking] the Five Precepts alone indirectly creates disasters in the world. So if people understand the importance of upholding the Five Precepts, we know that “killing” does not only refer to directly committing killings. Our consumption of animals is the indirect cause [of their deaths]. This is killing.

As for stealing, we need to eliminate our greed. Because of greed for something we cannot produce ourselves, we resort to theft. Theft results from the rise of greedy thoughts, which causes stealing and robbery. This also creates bad karma.

Lust is also a form of greed. If spouses do not abide by their fundamental duties, the husband does not act as a husband and the wife does not act as a wife. If the husband keeps a mistress outside the home, then the wife also has an extramarital affair and the children become rebellious, disobedient and unfilial. If this happens, a family cannot be at peace. In order for a family to be harmonious, there must not be any sexual misconduct or rule breaking, including family rules.

When one person breaks a rule, a second person will say, “If you can do that, I can too.” Then a second person breaks the rules. For the second generation, if their parents quarrel, they become mixed up in that. See, this is what happens when a family does not abide by rules. These problems can arise from sexual misconduct. Things that should not happen are deviations, so they are misconduct, incorrect and improper. An act of sexual misconduct alone can cause [so many problems] for the family. Then the children will be disobedient and cause trouble outside the home. They develop this mindset toward society and the world. This is why they create karma.

Lying is the same. Our every word creates karma. Illnesses enter through the mouth and disasters emerge from the mouth. There are four karma of speech. The opposite of the Ten Good Deeds are the Ten Evils. Three are related to the body, four to speech and three to the mind. These add up to ten total. If we can do good deeds, we do good with our body, speech and mind, do good deeds and say good words. If we do not engage in lying, flattery, gossip or harsh speech, then naturally we will speak good words. At the same time, we should constantly restrain our minds. We must prevent our minds from giving rise to greed, anger and ignorance. These are good actions.

In the Five Precepts, aside from not killing, stealing, committing sexual misconduct and lying, we must also not drink alcohol. Drinking alcohol disrupts our nature. When we cannot control ourselves, we will commit the Ten Evils.

So, the Ten Evils and the Five Precepts are basically the same, and the Ten Good Deeds are just more detailed. If people can uphold the Five Precepts, they simultaneously practice the Ten Good Deeds. So, when we uphold the Five Precepts, Ten Good Deeds, we are doing many good deeds.

We discussed earlier, “Yet he also did many good deeds.” If we can do many good deeds well, it will “[enable us] to meet countless Buddhas and make offerings to all of Them. Accordingly, [we] walk the great path and perfect the Six Paramitas.” These things are all a part of us and all around us. We can constantly achieve them. So when we listen to sutras, we must see them around us and not think of these events as far from us because they happened so long ago. So, we should always be mindful.

Episode 178 – Practice Diligently, Do Not Be Undisciplined

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>> Those craving offerings of wealth do not work diligently. They do not help to pass on the Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

>> “Wondrous Light Bodhisattva had a disciple at that time,” one who was “lax and craved fame and wealth.”

>> “Seeking fame and wealth tirelessly, he often visited the great clans.”

>> Some people pay respect to the Buddha to gain a reputation as a practitioner. They falsely manifest a dignified demeanor but are not truly earnest and only speedily seek what is seen externally. This is respect for the sake of recognition.

>> He cast aside his recitations, neglected, forgot and failed to comprehend them. These were the causes and conditions for his name “Seeker of Fame.”

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As spiritual practitioners, we must always remember not to crave fame and fortune or be lax. We must avoid these things at all costs. We must not have this kind of mindset or conduct. If we crave recognition and wealth, or if we are lax, that means we think “endurance can be achieved without hard work.” Spiritual practitioners have to work hard and withstand trials and tribulations in order to learn endurance. If we think that “endurance can be achieved without hard work” how will we engage in spiritual practice? If we practitioners are not diligent and do not make an effort to patiently learn and practice, we cannot spread the Buddha’s teachings.

The Buddha teaches us to be diligent, to realize suffering is an inherent part of life. The source of suffering, its causation, is the accumulation of our afflictions. Therefore, we must mindfully and diligently seek and practice the path to eliminate suffering. If we do not recognize the sufferings in life, the sources of suffering, we will not strive to eliminate them. Then what is the purpose of our practice? Therefore, spiritual practice is about realizing the Buddha’s teachings in our actions. It is not enough to practice ourselves. We must also teach others to practice.

We must do it and teach others to do it too. We must set an example for others to follow. Only by so doing can we spread the essence of the Buddha’s teachings we spread the essence of the Buddha’s teachings. If we are afraid of hardship, we might as well not practice. We cannot be afraid to work hard if we want to be a model spiritual practitioner. Otherwise, how can we spread the Buddha-Dharma? How can we promote the Buddha’s teachings? So, as we begin to practice, we must make great vows. There cannot be greed and attachment or indolence in our hearts. Being greedy or lax is defiled conduct in the era of Dharma-degeneration.

Since the Buddha’s lifetime over 2000 years ago, the Buddha-Dharma slowly passed from the era of Right Dharma to the era of Dharma-semblance and now, we are in the era of Dharma-degeneration. This happened because the Buddha-Dharma gradually faded from people’s hearts. Whether the Buddha-Dharma can continue to exist or not depends on whether monastic and lay spiritual practitioners can uphold and practice His teachings. If we can do so, the Buddha’s Right Dharma will remain in the world. If Right Dharma is not in our hearts, but just its semblance, then it is not Right Dharma. The most important thing is to practice the Buddha’s teachings in our actions.

During this period of Dharma-degeneration, not only will Right Dharma disappear, people will refuse to go to places with His image to pay their respects. Not only do they not believe in the Buddha, they slander His teachings. Not only do they slander the Buddha-Dharma, they destroy His image. This is what things are like during the era of Dharma-degeneration. Buddhist practitioners are lax, and they only pay their respect superficially. They are not diligently [cultivating their minds]. Not only that, their conduct is undisciplined. These are defiled actions in the era of Dharma-degeneration which defile the Buddha-Dharma, so it cannot be promoted.

So, we must be very careful. If our minds are diligent, naturally [our actions] will be diligent. If our minds are lax, we act out of craving for offerings of wealth.

Those craving offerings of wealth do not work diligently. They do not help to pass on the Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

Please be vigilant of this at all times.

The passage we read earlier stated,

“Wondrous Light Bodhisattva had a disciple at that time,” one who was “lax and craved fame and wealth.”

We talked about him before, and now we are discussing it again.

“Seeking fame and wealth tirelessly, he often visited the great clans.”

Wondrous Light Bodhisattva lived during the time of Sun-Moon-Lamp Radiant Buddha. All of his disciples waited for predictions of Buddhahood. Predictions of [attaining Buddhahood] were not bestowed all at once, but over a long period of time, one after another. Who was the most diligent and hardest-working? Who had the purest heart? The predictions were bestowed based on that; then they became Buddhas.

Among the 800 disciples, some would receive this prediction soon. Others had to continue to practice because they still had not eliminated habitual tendencies. Among them was Seeker of Fame Bodhisattva, who sought recognition and wealth and was lax. This reminds us to be vigilant. Even amid Wondrous Light Bodhisattva’s disciples, who received predictions of Buddhahood, there was still one with these kinds of habitual tendencies. This reminds us [to ask ourselves,]. “Do we have these habitual tendencies?”

If we tirelessly seek fame and wealth, we end up going to visit and flattering the great clans. If we fawn on people with money and recognition, our conduct defiles the Buddha’s teachings.

I have often said that we must impartially show loving-kindness to all. In practicing compassion, we must be impartial. All sentient beings have Buddha-nature. Their [current] lives depend on their past karma, good and bad. If they created more good karma in a past life, they receive blessed retribution, recognition and wealth in this lifetime. But if they created bad karma in a past life or in this lifetime, in whatever they try to do, things will not go their way. Will people like this have the opportunity to attain Buddhahood? The Buddha’s answer is absolutely yes because everyone intrinsically has Buddha-nature.

Look at our Tzu Chi volunteers. They are Living Bodhisattvas. We often see them in the news. When they receive reports of people who need special care, these Living Bodhisattvas quickly visit them. They may see that the house is filthy, they may see old, sick or disabled people, but they are absolutely not afraid of the filth or of people’s illnesses. They extend their arms to embrace them, to clean and help them wash. Such people are Living Bodhisattvas.

To walk on the Bodhisattva-path, we must have equal and universal compassion. We must not seek recognition and fortune or flatter the rich, wealthy and powerful. Instead, we must spread our love to pave a path that leads to awakening. We must stay on the Bodhisattva-path and lead others onto the same path.

So, we must know not to crave fame and wealth. Also, we cannot treat well-known families, the rich, famous or powerful, differently. We have to treat all sentient beings equally. If we do not do so and are lax and greedy, we will quickly be immersed in the sea of desires or lost in the mountains of fame and wealth.

Some people pay respect to the Buddha to gain a reputation as a practitioner. They falsely manifest a dignified demeanor but are not truly earnest and only speedily seek what is seen externally. This is respect for the sake of recognition.

This is based on the same principle. Some people seek to learn the Buddha-Dharma but they do not seek to learn the principles. Their attitude is. “I pay respect to the Buddha so that everyone knows I pay respect to the Buddha. Since people who pay respect to the Buddha are known as kind people, I do this so people will know I am kind and that I am learning the Buddha-Dharma.”

People like this only practice for the sake of gaining a reputation of being a spiritual practitioner. They are not cultivating their hearts at all; they only care about external appearances. “They falsely manifest a dignified demeanor,” so people will think that they have a good presence. In front of others, they pay respect to the Buddha and appear to practice the Buddha’s teachings to develop a good reputation. But they only manifest this appearance in front of others. Actually, they are not earnest and do not have self-respect.

As spiritual practitioners, we must have respect for ourselves. How do we show this respect? By loving ourselves, by cherishing ourselves. As we practice the Buddha-Dharma, we must be solemn. We should not falsely manifest these dignified demeanors only when we are with other people and then be sloppy and undisciplined when we are not. This is wrong. We have to be the same whether people see us or not. We have to respectfully and diligently practice the Buddha-Dharma. We have to respect ourselves and others, as well as the Buddha’s teachings.

If we can respect the Buddha’s teachings, we can respect ourselves. Once we respect ourselves, naturally we will respect others. So as we learn the Buddha’s teachings and pay respect to the Buddha, we must do so with utmost reverence. We must absolutely not practice for the sake of gaining a reputation. We must seek the Dharma with deep reverence.

We cannot only seek a [practice] that is external, only for others to see. We must begin with our hearts. If we practice for others to see, we are paying “respect for the sake of recognition.”

He cast aside his recitations, neglected, forgot and failed to comprehend them. These were the causes and conditions for his name “Seeker of Fame.”

If “seeking fame and wealth tirelessly, [we] often visit great clans,” then we are “casting aside the recitations.” Even though we are reciting the sutras, there is no Dharma in our hearts. This is called “casting aside the recitations.”

This means that we just recite the words; they do not stay in our hearts. If the words are not in our hearts, how can we practice the principles? If there is no Dharma in our [actions] or heart, we will drown in the sea [of desires]. Then we “neglect, forget and fail to comprehend them.” If we forget the contents of the sutras immediately after reading them, we “neglect, forget and fail to comprehend them.” We will not fully understand the teachings.

This is not beneficial to our spiritual practice, and we are wasting our time and our lives. Then we are practitioners in name only and lead empty lives; this is truly not beneficial for us. Not only does this harm our spiritual practice, this is like abandoning our efforts to spread the Dharma. “These were the causes and conditions for his name, ‘Seeker of Fame.'” People like this are seekers of fame.

Seeker of Fame Bodhisattva was one of. Dharma Master Wondrous Light’s 800 disciples. Even though he was one of the 800 disciples and a Bodhisattva who sought the Bodhisattva-path, he still had such habitual tendencies. So, he was called Seeker of Fame.

By seeking fame, he became undisciplined. “Yet he also practiced many good deeds, enabling him to meet countless Buddhas.” His karmic conditions allowed him to meet many Buddhas.

In short, we often see undisciplined practitioners. They often stay close to people of fame and wealth. They seek out and flatter the rich, famous and powerful. It never occurs to them that practicing the Four Infinite Minds, loving-kindness, compassion, joy and equanimity is a spiritual practitioner’s true duty. They never think about this. If they are biased toward fame and wealth and “often visit great clans,” they are undisciplined.

But some can still earnestly practice good deeds and create good karmic affinities. Therefore, they still have roots of goodness and their [good karma] will not dissipate. So, we must at least create good karmic affinities with others. I often say, “Before attaining Buddhahood first create good karmic affinities with others.” Even if we are lax and undisciplined but can create good karmic affinities and practice giving, then our [good karma] will not dissipate. However, it will take a very long time for the Dharma to enter our hearts.

As Buddhist practitioners, I hope we will all remember to be diligent and avoid self-indulgence. We must always be mindful.

Episode 177 – Guarding against Greed and Indolence

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>> “Why is there so much suffering in the world? Because a single greedy thought arose, so the pursuit of fame and wealth is now endless. Before we attain perfect enlightenment, we have many habitual tendencies.”

>> “Having presented all Buddhas with offerings, they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others,”

>> “The last of these, King among Heavenly Beings, named Burning Lamp Buddha.”

>>Even heavenly beings respect Him. Because He is revered by both, He is called. “King among Heavenly Beings.”

>> A “guiding teacher” is a teacher who guides beings to the enlightened Buddha-path. Thus, one is called “a guiding teacher.”

>> Dharma Master Wondrous Light had a disciple at that time whose heart often harbored indolence and who craved fame and wealth.

>> One who is indolent has encumbrances to all actions. Laypeople who are indolent are lacking in clothing and food and unsuccessful at work. Monastics who are indolent cannot transcend the suffering of cyclic existence.

>> “Such people tend to crave offerings of wealth. Having insatiable cravings is known as ‘greed.’ Strong thoughts of greed are ‘attachments.'” Monastics who crave offerings of wealth only think about sustaining their bodies. They do not work diligently. They do not help pass on Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

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“Why is there so much suffering in the world?
Because a single greedy thought arose,
so the pursuit of fame and wealth is now endless.
Before we attain perfect enlightenment,
we have many habitual tendencies.”

This answers the question, “Why is there so much suffering in the world?” This is because a greedy thought arose. With a greedy mind, some people crave pleasure and do not want to do the things they need to do. Some people always seem busy, but busy doing what? Pursuing fame and fortune.

Before we attain perfect enlightenment, we may be Small or Middle Vehicle practitioners or have made Bodhisattva-aspirations and [are told,] “you have formed great aspirations, the your vows are great.” But if a greedy thought arises, this Bodhisattva-aspiration and vow will wane, and will eventually vanish.

This is what happens before perfect enlightenment. Hearers are those who spend a long time listening to many teachings as part of their spiritual practice. Someone may listen to a lot of Dharma yet have not taken it to heart or absorbed it. Perhaps they criticize it as they listen to it, so the Dharma never enters their heart. While it seems that they are practicing, that they are listening, they have not accepted it into their hearts. People who hear the [teachings] but do not take it to heart will still easily become greedy. Although they “know,” they do not thoroughly understand the principles.

So we often wonder, “Why is there so much suffering in the world? How was all this suffering created?” If we seek the underlying cause, we find that it originated in a thought of greed.

Indeed, noble beings truly make an effort to listen to the Buddha-Dharma and exercise wisdom to comprehend the cycle of the four seasons. Perhaps they saw impermanence and changes in the world and they became remorseful. So, they again sought to more thoroughly comprehend true principles and engage in spiritual practice and self-awakening. When causes and conditions are ripe, they can benefit others. Those who form Bodhisattva-aspirations and walk the Bodhisattva-path but have not yet reached perfect enlightenment may still be vulnerable to desires and cravings.

Let us look at the next section of the Lotus Sutra. Previously, we have discussed that among Wondrous Light Bodhisattva’s disciples there was also one who acted similarly to what was described above.

“Having presented all Buddhas with offerings, they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others,”

“the last of these, King among Heavenly Beings.” So, the eight princes were among those who were nurtured and taught by Wondrous Light after Sun-Moon-Lamp Radiant Buddha entered Parinirvana. This group of people made a great effort to enter the Buddha’s Dharma-treasury, so they “in turn made such predictions of others” and this continued until.

“The last of these, King among Heavenly Beings, named Burning Lamp Buddha.”

“King among Heavenly Beings” is an epithet for the Buddha because even heavenly beings greatly respect the Buddha. Not only do humans respect Him, even heavenly beings respect Him. Because He is revered by both, He is called. “King among Heavenly Beings.”

The Buddha is the Father of the Three Realms, Guiding Teacher of Humans and Heavenly Beings and Father of Sentient Beings. So, He was greatly respected and called. “King among Heavenly Beings.” From this world up to the heavens, He was not just “King among Heavenly Beings,” respected by both humans and heavenly beings, He was also.

“The Guiding Teacher of All Mystics. He transformed countless beings.” In this text, “all mystics” refers to one of the four castes in India, the Brahmins.

They are believed to be the descendants of the Great King Brahma. So, among the four castes, they are ranked the highest.

These were the social circumstances in India at the time of the Buddha. The Brahmin caste was the most respected in India at that time, so they were quite arrogant.

However, when the Buddha attained enlightenment, He surpassed “all mystics,” which were the Brahmins. From amongst the Brahmins, many came to take refuge with the Buddha. So, the Buddha also guided the Brahmins. They were very arrogant, yet they accepted the Buddha’s teachings. The pure-in-heart among the Brahmins faithfully accepted and practiced His teachings. So, He was “the Guiding Master of All Mystics. He transformed countless beings.”

A “guiding teacher” is a teacher who guides beings to the enlightened Buddha-path. Thus, one is called “a guiding teacher.”

Often in worldly education, in addition to teachers, students also have guidance counselors. They guide students onto the right course. As spiritual practitioners, we must also know our course. If we follow our guiding teacher’s directions, we will not go astray.

A guiding teacher is an awakened person who does not only awaken himself and others but also has perfect awakened conduct. The Great Awakened One who exercises both compassion and wisdom is the shared name of Buddhas and Bodhisattvas. A Buddha can be called a guiding teacher, and Bodhisattvas can also be called guiding teachers. They are role models for people in this world, so they can be called “guiding teachers.”

Dharma Master Wondrous Light was such a person. At his spiritual practice center, there were many disciples who would receive predictions [of Buddhahood]. They were still guided by him, and he expounded the Lotus Sutra for them. He taught them how to practice the Bodhisattva-path resolutely and accurately.

Dharma Master Wondrous Light had a disciple at that time whose heart often harbored indolence and who craved fame and wealth.

Among the 800 disciples he led, there was one who was practicing the Bodhisattva-path but was often indolent. He still had habitual tendencies of indolence and craved fame and wealth. If we are lax, cravings will naturally arise.

What does it mean to be indolent? And since he was engaged in spiritual practice, why did his heart often harbor indolence? This means one who is indolent has encumbrances to all actions. If we are lazy in our spiritual practice, it becomes an encumbrance for us as well. It is not just others that dislike us; this is also an impediment for our own spiritual practice.

One who is indolent has encumbrances to all actions. Laypeople who are indolent are lacking in clothing and food and unsuccessful at work. Monastics who are indolent cannot transcend the suffering of cyclic existence.

Spiritual practitioners are not the only people who are impeded by the indolence in their minds. Laypeople can also be indolent. When they are indolent, they do not do work and are very lazy. They do not diligently manage household matters and do not fulfill their familial duties, so their families do not prosper. So, if a layperson is indolent, they will lose their family fortune and cannot get their careers to prosper. These are laypeople who are lax.

Among monastic practitioners, there are also those who are lax. They engage in spiritual practice because they want to escape from a worldly life in which they must struggle, work hard and be responsible for family matters. So as an escape, they became monastics because they think that is more relaxing.

Many people think being monastic is more relaxing. Some monastics may think, “I have practiced for several years, so now people must call me an elder. I can enjoy myself and let the young people work.” Others rely on their seniority and their experience to avoid doing things. We must realize that reciting the Water Repentance is not easy.

Once there was a monastery where everybody shared chores and responsibilities. There was an elderly spiritual practitioner, who despite his great age, was willing to work very hard. When there was no water on the mountain, they took turns carrying water back from elsewhere. So, this elderly spiritual practitioner said, “I also want to take a turn.” Thus, this elderly man willingly supported the aspiring spiritual practitioners in the monastery. Providing water created the strongest affinities with everyone, so he carried the water and did not want to give up this responsibility.

One day he saw a group of spiritual practitioners, all of whom were younger than he was. They were all washing their clothes and used the water without restraint. Meanwhile, the elderly practitioner went back and forth every day, up and down the mountain countless times. This was tiring, yet he was very willing to do the work. But when he saw how these people used the water so wastefully, he could not stand it. First, he could not stand the wasting of water. Second, he could not stand the lack of spiritual cultivation on their part. They did not cherish all things in this world. They had not yet awakened and were constantly wasting their lives. Since they were inconsiderate of the hard work done by the water carriers then they likely did not work to awaken others and they continued to waste the water.

So, this elderly spiritual practitioner uttered just one sentence, “My fellow practitioners, you should know that the Water Repentance is difficult to recite.” He spoke this sentence gently, but his gentle words contained a warning for them. Don’t spiritual practitioners come to a monastery for self-awakening?

“Your work is so difficult, but do not worry. I will share the load with you. We will do the work together.” This is known as “giving of fearlessness.” There is also “giving of the Dharma. If you do not understand, come, I will teach you.” You see, people who live in a monastery, those who aspire to practice, should work together like this. If monastics are lax, they cannot transcend the suffering of samsara.

We practice spiritually to transcend birth and death. As said I before, there are fragmentary samsara and transformational samsara. Fragmentary samsara is a law of nature. Transformational samsara relates to the arising of thoughts in our minds. These are things we should pay attention to. We cannot constantly be lax.

In the past, there were spiritual practitioners like these, and this is still the case now. Lax people such as these tend to crave offerings of wealth. They want to live comfortably among others, eat when it is time to, rest when it is late and wake up and enjoy the fruits of others’ labor. This is called being lax.

“Such people tend to crave offerings of wealth. Having insatiable cravings is known as ‘greed.’ Strong thoughts of greed are ‘attachments.'” Monastics who crave offerings of wealth only think about sustaining their bodies. They do not work diligently. They do not help pass on Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

Here, “offerings of wealth” means fame and wealth. Laypeople want to make offerings as a sign of respect for monastics. But if monastics are like this, truly they are very pitiful.

We want to be a person who truly guides suffering people. We want to be a role model for them and guide them. Becoming a monastic is the work of a great person. They must be people sentient beings can rely on, and they must be a model for sentient beings. How could they decline into being lax and end up craving fame and wealth? This is very pitiful, isn’t it?

In summary, as we engage in spiritual practice, we must be very diligent. In our daily living, we must be very diligent. Within our minds, we must always be vigilant. Therefore, we must always be mindful.

Episode 176 – Uphold the Dharma-treasury of the Buddha

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>> “For infinite sentient beings, He gave infinite Dharma, infinite teachings about loving-kindness, compassion, joy and equanimity. He opened the Dharma-treasury for all beings to widely give away treasures of merits and virtues.”

>> “Dharma Master Wondrous Light reverently upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.”

>> The Buddha’s Dharma-treasury is also called. Tathagata-garbha, which is the principles of Dharma-nature. This means that Dharma-nature contains the potential for infinite virtues.

>> Therefore, they were Wondrous Light’s disciples. Therefore, they were Wondrous Light’s disciples. They were “taught and transformed by Wondrous Light. They were firmly on the unsurpassed path and met with countless Buddhas.”

>> “Having presented all Buddhas with offerings….” They also presented Buddhas with offerings. “They practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.”

>> Therefore, “bestowing predictions” is “for sentient beings who made aspirations.” The Buddha bestowed predictions on them to become future Buddhas.

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“For infinite sentient beings, He gave infinite Dharma,
infinite teachings about loving-kindness, compassion, joy and equanimity.
He opened the Dharma-treasury for all beings to widely give away treasures of merits and virtues.”

This tells us there are infinite sentient beings. In this world, how many living, moving beings are there? The number is incalculable, so there are infinite, countless sentient beings. They all experience unspeakable suffering in cyclic existence of the Six Realms. [The karma of] cyclic existence in the Six Realms is created in the human realm. People’s minds give rise to all kinds of thoughts, which create karma. That is why the Buddha has to come to this world to open and reveal [teachings] to sentient beings. He had to use many kinds of teachings, so the Dharma is also infinite. Since there are an infinite number of capabilities among sentient beings, they have an infinite amount of afflictions and create an infinite amount of karma. Therefore, the Buddha must teach according to capabilities, establish teachings to transform infinite beings.

The Dharma used to transform sentient beings is all related to the Four Infinite Minds, which are loving-kindness, compassion, joy and equanimity. So, we must have infinite or great loving-kindness, compassion, equanimity and joy. “Great” means countless. Infinite teachings about loving-kindness, compassion, joy and equanimity are found in the Dharma-treasury. Infinite teachings are in our Dharma-treasury.

So, the Buddha came to “open and reveal.” His views and knowledge to sentient beings. This opens their Dharma-treasury and awakens their Buddha-nature. Then everyone will know that the Dharma-treasury is found not only in Buddhas; it is found in all sentient beings. However, this Buddha-nature is hidden. So, the Buddha came to this world to “open and reveal [this Dharma-treasury] [for sentient beings to] realize and enter.”

Once this Dharma-treasury is opened, we must “widely spread the treasures of merits and virtues” found in there. When people receive the Buddha’s teachings, that is like obtaining any treasure they want from the Dharma-treasury. Therefore, as we learn the Buddha’s teachings and hear the Dharma, we listen, contemplate and practice. After listening to the Dharma, we must think about the principles concealed within each sentence and word. Each is a Path, a road we can walk on. When we have the Path, we can walk it, so we must make an effort to comprehend them.

“Dharma Master Wondrous Light reverently upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.”

After Sun-Moon-Lamp Radiant Buddha passed, but before Virtue Treasury attained Buddhahood, Dharma Master Wondrous Light was the one who “reverently upheld the Buddha’s Dharma-treasury.” He had to remain firm and preserve the Buddha’s teachings as he continued to promote them.

The Buddha’s Dharma-treasury is also called. Tathagata-garbha, which is the principles of Dharma-nature. This means that Dharma-nature contains the potential for infinite virtues.

It contains infinite potential and virtues. We all intrinsically have these virtues, but if we do not practice, how will they manifest? We already have them, so as long as we work hard, our intrinsic virtues will manifest. So, the Buddha bestowed predictions of Buddhahood upon all sentient beings to verify that any person can become a Buddha. It just depends on the diligence of their practice. They must focus on making progress and creating good affinities as they interact with others. When people and matters are harmonious, principles are harmonious.

“For 80 small kalpas, he widely spread the Lotus Sutra.” Wondrous Light Bodhisattva upheld the Buddha’s Dharma-treasury for 80 small kalpas. How long is 80 kalpas? A very long time. In the past I have often explained that “kalpa” stands for a very long period of time. To help people understand how long, I make a comparison. Take the average human lifespan for an example. Starting from an average lifespan of 10 years, and adding one year every century, the time it takes for the average lifespan to reach 84,000 years is one increasing kalpa. Next, starting from 84,000, the average lifespan decreases by one year every century until the average lifespan is 10 years again. The total number of years added for one of these increases and decreases is “one small kalpa.” One small kalpa already lasts for so many years, and 20 small kalpas make one “medium kalpa.” Four medium kalpas [can reflect] the phases of formation, existence, decay and disappearance. After four medium kalpas pass, that is “one great kalpa.” Therefore, 80 small kalpas means one great kalpa.

Look, he did this for 80 small kalpas; how long is that? This is about Wondrous Light Bodhisattva. He “upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.” Dharma Master Wondrous Light spent a long time expounding the Lotus Sutra, starting from that Buddha’s era until He entered Parinirvana. During this time, Dharma Master Wondrous Light continuously gave teachings.

In particular, as the previous sutra passage indicated, there were 20,000 Sun-Moon-Lamp Radiant Buddhas who attained Buddhahood one after another. And the last of Them, that Sun-Moon-Lamp Radiant Buddha had eight sons. These eight princes ceded the throne because they saw their father become a monastic, engage in spiritual practice and attain Buddhahood. They also yearned for the Buddha-Dharma and followed the Buddha to became monastics. Sun-Moon-Lamp Radiant Buddha asked Wondrous Light Bodhisattva to teach them.

Therefore, they were Wondrous Light’s disciples. Therefore, they were Wondrous Light’s disciples. They were “taught and transformed by Wondrous Light. They were firmly on the unsurpassed path and met with countless Buddhas.”

These eight princes were transformed by Wondrous Light Bodhisattva. Thus, their ignorance was revealed and their evil was transformed. This applies to all sentient beings. Each one of us has Eight Consciousnesses. Within them, there is much greed, anger, ignorance, arrogance and doubt. Before our minds are opened, we are confused. After learning the Buddha-Dharma, our confused minds should be awakened. So, the Dharma can purify our minds, and like water, can cleanse our defilements. The filth in our minds, the defilements in our Eight Consciousnesses are all purified. To refrain from all evils and do all good deeds means to reveal ignorance and transform evil.

“To firmly be on the unsurpassed path” is to protect the roots of goodness of all sentient beings. The Buddha gave the Dharma to teach us all to do good deeds and give rise to good thoughts. No matter what happens, evil thoughts must not surface at all. We engage in spiritual practice to subdue our evil thoughts and nurture our good thoughts at all times. Once good thoughts are inspired, we need to firmly guard all goodness. We do not do this only for ourselves, but we must help all sentient beings do the same. Thus we are people with Bodhisattva-aspirations. We must first solidify our spiritual aspirations and then help secure others’ roots of goodness.

So, I often tell you all that we must have open hearts and pure thoughts. We cannot cut off anyone’s root of goodness. Even if we can clearly distinguish right from wrong and have deep roots of goodness ourselves, aside from protecting our own roots of goodness, we still cannot cut off other people’s roots. If others do wrong, we must patiently guide them. We must accompany and slowly teach them; we cannot give up on them right away. If we do, we cut off their roots of goodness. So, we need to firmly guard our spiritual aspirations as well as the roots of goodness of all beings so that their roots will not break. This is “to firmly be on the unsurpassed path.” If we do so, “we can meet with countless Buddhas.”

If we can transform our Eight Consciousnesses, as our Six Roots [encounter] Six Sense Objects and [give rise to] Six Consciousnesses, we can strive for goodness. If we can do so, then our seventh and eighth consciousness will engage in very clear thinking and act in concert with the other preceding Six Consciousness so that all the good we do will become seeds stored in the Eighth Consciousness. If we can do so, encountering virtuous friends and the Buddha will not be difficult. Thus, “We can meet with countless Buddhas.” When we see others with a Buddha-mind, everyone is a Buddha.

Wondrous Light Bodhisattva was a previous incarnation of Manjusri Bodhisattva. In addition to the eight princes, he had 800 disciples who spread the Lotus Sutra. One of his disciples was called Seeker of Fame. Seeker of Fame Bodhisattva is now Maitreya Bodhisattva. This is so inconceivable! Bodhisattvas are Dharma-relatives who will always keep each other company. This was the case in the past and present and will be true far into the future. These Bodhisattva-kin took turns accompanying the Buddha. The Enlightened One of the universe came to this world to teach sentient beings to keep each other company and help each other succeed. These people are our Dharma-relatives and are also Bodhisattvas.

“Having presented all Buddhas with offerings….” They also presented Buddhas with offerings. “They practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.”

These 800 disciples were very diligent and continuously made offerings. As they sought the Buddha’s teachings, they also transformed sentient beings. So, “they practiced the great path accordingly.” They followed the Buddha’s intent and faithfully accepted and practiced [His teachings]. Because they practiced the path and were diligent, they, “in succession, became Buddhas.”

If we are not always diligent, even though we have Tathagata-garbha in our minds, we remain unaware and confused. Even if we know the Buddha’s teachings, the door to our minds may not open. Even if the door does open, if we do not walk out or diligently practice, how can we attain Buddhahood?

So, “they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.” If we are diligent, naturally we can receive predictions from Buddhas. No matter how long it takes, even as long as 80 small kalpas, as long as we are diligent, we have opportunities to receive these predictions.

Therefore, “bestowing predictions” is “for sentient beings who made aspirations.” The Buddha bestowed predictions on them to become future Buddhas.

Therefore, this was the agreement that the Buddha made with these spiritual practitioners. “If you practice in this way, you will certainly attain Buddhahood.”

Fellow Bodhisattvas, we must be mindful. As we learn the Buddha’s teachings, we must practice the Bodhisattva-path and widely transform sentient beings. So, “for infinite sentient beings, He gave infinite Dharma.” The teachings of loving-kindness, compassion, joy and equanimity are also infinite. We must open the Dharma-treasury for all beings and widely spread the treasures of virtue. This is what the Buddha taught us, so we must follow this path. The Buddha is not the only one who does this; if we learn the Buddha’s teachings, we must also do the same. Therefore everyone, please always be mindful.